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189:, p. 229, defines "cognitive habits" in this way: "Once has thought some proposition or about some object, he comes to acquire something such that he is then able to think that proposition or about that object when he wants, and he can, all other things being equal, do this with more ease than he could before. This 'something' that he comes to acquire medieval philosophers called a cognitive habit."
95:, Prosper attacked the then reigning theory of cognitive habits. Rather than see such habits as entities in the intellect, he views them as products of the "imaginative" or "ostensive" power of the soul to "show" things to the intellect.
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Hartman, Peter John (2018). "Are
Cognitive Habits in the Intellect? Durand of St.-Pourçain and Prosper de Reggio Emilia on Cognitive Habits". In Nicolas Faucher; Magali Roques (eds.).
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in March 1316. In 1318, he was appointed examiner of the
Augustinian schools in Italy. By 1321, he was the regent of the Augustinian
215:
Courtenay, William J. (2007). "Reflections on Vat. Lat. 1086 and
Prosper of Reggio Emilia, O.E.S.A.". In Christopher Schabel (ed.).
250:
Schabel, Christopher; Courtenay, William J. (2007). "Augustinian
Quodlibeta After Giles of Rome". In Christopher Schabel (ed.).
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as Vat. lat. 1086. Marginal notes were added later in the 14th century. A citation of his commentary is also found in
235:"Prosper de Reggio Emilia, des Ermites de Saint-Augustin, et le manuscrit latin 1086 de la Bibliothèque Vaticane"
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Prosper was born in the 1270s. He was sent by his order to study theology at the
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The
Ontology, Psychology and Axiology of Habits (Habitus) in Medieval Philosophy
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Theological
Quodlibeta in the Middle Ages: The Fourteenth Century
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Theological
Quodlibeta in the Middle Ages: The Fourteenth Century
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before returning to Paris to complete his studies. He became a
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identifying the start of
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219:. Brill. pp. 345–357.
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